International Conference on Sanskrit Studies (ICSS)

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Acara Rasayana. - A concept from Sanskrit Literature for Holistic Health.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Sarangee, Y.; Wimalasiri, G.
The present day life is full of competition. To cope up with the psychological problems people turn to different types of healing systems. Rasayana is the rejuvenation therapy to prevent old age and diseases and it enhance good memory power, intelligence, strength and longevity. Sanskrit medical Literature has described certain rules and regulations to be followed by an individual to keep a sound mind and a sound body. This study is aimed to find Sanskrit revelation for a specific treatment method mentioned in Ayurveda authentic books for complete physical, mental and social well being of a human life. Ayurveda Samhitas in Sanskrit were used in the study to collect information. Acara rasayana is a rejuvenation method which helps to gain all the above benefits by good behavioral changes and good code of conduct; but without any involvement of drug usage. Samhitas elaborate detailed instructions regarding Acara rasayana. It advices to uplift the good qualities of human life while improving the personality. Also this code of good conduct according to Acara rasayana improves individuals by developing social relationships, enabling individuals to obtain better physical health and enhance spiritual well being. According to Ayurveda a human creature is created with conjugation of Sharira, Indriya, Satva and Athma. Hence a set of virtuous acts are mentioned in the context of Acara rasayana relevant to sharira (body), indriya (sensory organs), satva (mind) and athma (soul) in order to obtain above mentioned benefits. The complete effect of rasayana cannot be achieved by purifying the body itself; there must be a method to purify the mind and soul. The knowledge of Acara rasayana which is in Sanskrit should be revealed to the world with the accurate meaning of their terminologies. Quality research which goes hand in hand with this knowledge will be helpful to bring out healthy nations worldwide.
Analysis about “the concept of fate” according to Kathasarithsagaraya.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Nawarathne, R. M. S. S.
Kathasarithsagaraya which was written by Somadewa was accepted as a last step of Bruhath story which belongs to Peishawi language. The aim of this book was to deliver a bundle of stories with simple format. The author had expected to demonstrate a different section or a concept in the society from his book.The concept of fate or simply destiny has been spread each & every society of the world.There are strong beliefs about Karma in Eastern world and each & every religion of Bharath (India) is teaching the concepts of reincarnation(rebirth) which are attached with karma. Fate (destiny) brings humans to a stable position because it leads humans to obtain retributions (results) according to karma. If humans are unable to clarify something using their logical intelligence, then the concept of fate comes into the picture. The Sanskrit words such as kaala, vidhi & adrushta (time, methods, invisible) describe the concept of fate in different views. Priority had been given to the concept of fate as a written method which was used by Hindu authors to make the body of the stories.Lots of stories about the importance of fate were included inMahabharata.So the main objective of this investigation is to make an analysis about the concept of fate revealed by the stories of Kathasarithsagaraya. Some of the stories included in Kathasarithsagarayawere taken as analytical sources.It has been revealed that the karma had made an impact on fate and many examples were given in the book to prove the power of fate with its compulsory actions by this investigation.
An Analysis on the Teachings of Mahāyāna and Theravāda Bhikkus about the Emptiness.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Hiramadagama PannasaraThero.
"Emptiness" is commonly used to imply there is nothing. Emptiness is shown by zero in mathematics. But in the tradition of philosophy, it is not used for one purpose. It has been given microscopic definitions. In Mahayana Buddhism (especially in mediacy) the word emptiness is used to derrive another meaning which is differentfrom the usual use of emptiness. It is noted in " Mulamadhyamakarika" as it is used to denote paticchasamuppada the bond between the cause and effect moreover in Heenayanabuddhism there is a teaching or an acceptance of emptiness . The word emptiness has been used and it is believed to be the main affection for the above mentioned teaching on emptiness. It can be seen that there is variations on the belief of Theravada bhikkhus among the Mahayanabhikkhus. The deference between these two teaching is created by the deference belief they have on paticchasamuppada. According to Theravada, It is clearly seen that is in paticchasamuppada it is taught some sort of dhamma, doctrine on reason and cause. But the teaching of Mahayana Bikkhus on different than this their belief is that cause and effect is not true or reality in this cause BikkhuNagarjuna's (opinion) belief is that " living being ultimately reject the causeand effect" According to early buddhism when describing universal features, though it says the universe is empty, in visuddhimagga it is accepted thatthere is a personal emptiness or ultimate relief (pudgalanirathmavada) whereas mahayanabikkhus has accepted an emptiness. According to the division of mahayanabhikkhus, they believe thatthere is nothing that can be taken as "Dhathu, Ayathana" but according to "Pudgalanirathmavada" it is not accepted that there is emptiness in "skhanda, Dhathu and Ayathana" as the final division. The word emptiness is actually similar to the word impermanence but according to their teachers opinion many bhikkis traditions gave various definitions on that. It is clearly observed when they have many other words to describe Nirvana the ultimate relief. According to Theravadabhikkhusthwy accept if deser anger and foolishness are rotaly overpowered, it is emptiness and they don't believe in any orherAcvording to above explanation, itis obvious that both Theravada and Mahayana Bhikkhus have different belief on what emptissis. It is also differentiate according to thwirtearchers or the tradition. Thus it can be seem that in common has a worldly meaning and Mahayana teachings it is given two different meanings.
An Analytical Quest on the Authentic Dimension of the Cubit
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Rewata Thero, Udawela
Theories as depicted in vāstuśāstra that were ascertained by the great sages have Interdependence relationship with different variables that occur on the basis of païcabhüta. It has been demostrated the scientafic and practical values of theories of both renowned schools of vāstuśāstra which have been analyzed the measurements of the house in different aspects. The cubit is the key dimension that is utilized to measure the entire construction of the house. The Riyana or cubit through which all the proportions of measurements can be ascertained is defined as the instrument of entire vāstuśāstra. The dimension of the cubit has been analyzed in different perspectives. It is said that five types of cubit have been used by ancient Sri Lankan architects whereas, Modern architects use two types of cubit, the cubit that has 18 inches and the cubit of 32 inches respectively. It is to be accepted that the cubit of 32 inches is the most accurate and appropriate dimension of the cubit. But, in ancient texts, the cubit is defined as "Hasta" that is the accumulation of two spans. Dimension of one span is 12 inches. It is clear that cubit or Hasta has 24 inches that is not utilized by modern architects. This dimension has been adjudicated in all the primary texts composed in Sanskrit. It is to be examined perfectly what is the appropriate dimension of the Riyana, Hasta or cubit that is the main unit of measurements of the house construction. In this paper attempt is taken to get to the bottom of this problem on the basis of primary texts.
An Analytical Study of the Yogic Caturvyūha in the Yoga-Sūtra
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Ven. Da Xing
In Yoga tradition, the fundamental theory and practice adopts logic matrix as the Four Realities (caturvyūha) to discover problem and solve issues effectively. According to Yoga philosophy, the Yoga theories based on the discoveries made by the ancient thinkers from generation to generation which is refer to the teachings of Vedas, Brāhmaṇas, Āraṇyakas and Sāṃkhya darśana. Amongst them, Yoga was taken on various Sāṃkhic philosophies such as the theory of Triguṇa, Caturvyūha and Pañcaviṃśatitattva to establishment of own system. In point of fact, the term of the Caturvyūha which does not directly mentioned as generic word in the Yoga-Sūtra, but some inference forms and methods as Heya, Heyahetu, Hāna and Hāna-upāya appeared like causality condition through logical formula to analysis by the synthesis of four-factor model - the avoidance of suffering, remove the origin of suffering; cessation of suffering and the means leading to the cessation of suffering. In fact, this formula considered as the logical methodology and metaphysics that can be expounded with truths in the Yoga- Sūtra. In this connection, this logical distribution gives important information and evidence which indicate that discover the problems and solve the issues can be phased array in the model of orderly arrangement (vyūha), and this instruction is thus established by logical deduction to closed or understood yogic causality with the Four Realities, viz. the first three as philosophy and the last one as practice. In other words, the first two can be set as discover the problems while the last two as solve the issues. Accordingly, it is also found in this study that the theory and practice of the Caturvyūha are interconnected as the cause and effect to ascertaining the suffering and its ending in this systematic pattern. Therefore, an objective of this research is to make an analytical study of the Caturvyūha to understanding the philosophy and practice for formulated into a logical speculative arrangement and designed guide practitioners to eliminate the Kleśa, free from Duḥkha and end of Saṃsāra. And so, we note that the Four-Factor Formula can be improved by interdependence which also exists with the condition of reduplicative causality to realizing the yogic realities for attaining the Mokṣa.
An analytical Study on Saṁkara’s Criticism of the Teachings of Sarvāstivāda School in śārīrakabhāṣya.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Marthuwela Vijithasiri.
The Buddhism and the Vedānta are two systems of Indian philosophy, which debated on many controversial concepts for long time. The purpose of this research is to analyse that is Saṁkara’s Criticism of the teachings of Sarvāstivada School in his Brahmasūtrabhāsya. Commenting on Brahmasutra, In the second pāda of second adhyāya, the three systems of Buddhist philosophy; Sarvāstivāda, Viṇṇānavāda and Sunyatāvāda has been criticised by Saṁkara.This research is done based on some fundamental teachings of the systems of sarvāstivāda thoughts such as atoms and aggregates of Atoms, Cause and Effect, Momentariness, Memory etc. while criticising Atom and the aggregates of atoms Saṁkara tries to prove that the two causes of the world atoms and aggregates (Paṅcaskhandha) are not intelligent, then he questions if there is not an intelligent agent how atoms and aggregates can be the basis of world. Saṁkara criticises the momentariness in details. He says that if the all Dhramas exist for a moment the teaching of cause and effect cannot be accepted because cause is destroyed before effect produced and memory also cannot be existed because of this momentariness. In this way Saṁkara has criticised the fundamental teachings of Sarvāstivāda Buddhist philosophy and try to establish the Non -dual Vedanta philosophy. The research will be done based on these criticisms and compering Buddhist teaching and it will be concluding that how much appropriate that Saṁkara’s criticism on Buddhism.
Analytical study on the “śarīra”in Ayurveda and siksasamuccaya
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Molligoda, S.P.; Jayawardana, K.B.
In Ayurveda medical science the term “śarīra” has been explained in different context. Eg.śarīraracanā,śarīrakriyā, gharbhaśarīra,etc. Ayurveda texts define the composition of human body as“śarīraracana” This is similar to the Term: anatomy which western medicine uses for the same idea, namelyśarīraracanā.Anatomy is the branch of biology concerned with the study of the structure of organisms and their parts. It includes the appearance and position of the various parts, the materials from which they are composed, their locations and their relationships with other parts. According toçikñäsamuccayabody isnot a single entity but a composite of several different parts.It is the house of thousads of impurities and mental cocepts (saìkalpa), and urine, saliva, mucus, faecal matter, phlegm etc. are items stored in it. Not only it doesn't have a creator but it has not been established in fixed location either. It comes in to existence as a consequence of the sexual union of male and female. Putrification, decay, moldering, degeneration etc. are it's principal qualities. Ayurveda holds the view that śarīracombined with ätmä is exhibited the features caitanya, and combination of çaréra mänasa and ätmä is known astridaëòa orpuruña.This study attemptsto analyse the attitudes which Ayurveda texts and çikñäsamuccaya hold towards the concepts of śarīra.
Applications of the “Warna Swara Chakraya” for Disciplining of Stubborn Children.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Padmasiri, H.
Alphabet of “Heluwa” (Sinhala language), consists of two major divisions as “Panakuru/mKl=re” and “Malakuru/u85% positive change in their behaviour, followed by 3 and 2 children with 70-85% and 50-69% changes, respectively. Only 2 children indicated a behavioural change of 30–50%, which were regarded as unsuccessful. In case of the control group, only 8% (n=2) of the children indicated a mild behavioural change (30–50%), while the deviations of the behaviour of the rest remained unchanged (<29%). It can be concluded that the “Warna Swara” system is capable of causing effective changes in the stubbornness of children.
Bhakti in Śivānandalaharī
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Sivasanthiran, V.
Bhakti finds an important place in Hinduism. Bhakti is a Sanskrit word, which originates from the Sanskrit verb root Í¼í (bhaj). This means to divide, distribute, share with, enjoy, and so on. As such the word bhakti goes to mean distribution, partition and so forth. But the word Bhakti generally and most predominantly denotes devotion or attachment, faith or love towards God. Devotion is counted as a religious principle or means of salvation together with Karman (works) and Jñana (spiritual knowledge). Bhakti is a sort of bhāva or indescribable feeling that arises through an uninterrupted relationship between human and God, which is called as an association between Ātman and Brahman. When a man loves the God eternally and unconditionally, it takes him to the state of Bhakti. In fact, this cannot be described in words, but has to be experienced. Many Hindu treatises deal with Bhakti. The Srīmat Bhāgavata, a famous Vaiṣṇava religious work, gives an utmost place to Bhakti. It emphasizes that there should not be any expectation or cause for Bhakti. It calls this as AhEtukI Éi´ Bhakti should flow spontaneously and it should be an unconditional love towards God. Bhagavadgita, the well-known philosophical work in Sanskrit too defines and describes Bhakti, and further treats it as Bhakti yoga. Nārada Bhakti Sūtra and śāandilya Bhakti Sūtra also deal with Bhakti. Śivānandalaharī is a stotra literature, which is one of the compositions of Adi Śaṅkarāccārya. In this, His Majesty praises Lord Śivā in hundred verses. The word Śivānandalaharī could be disjoined as Śivā + ānanda + laharī: ‘Śivā’ here means ‘Lord Siva’, ‘ānanda’ means ‘bliss or pure happiness’, and ‘laharī’ means ‘waves’. When one loves Lord Śivā or attached to Him out of devotion, he/she indulges in pure happiness. By putting the word laharī, Śaṅkarāccārya aptly compares the experience of so called ‘bliss’ with the nature of the waves, which come uninterruptedly and unconditionally in the ocean. It is invariable, and it never retreats. In Śivānandalaharī, Śaṅkarāccārya delineates the experience of bliss that arises through Bhakti towards Lord Śivā. This study would elaborate the unique verses in Śivānandalaharī, which specifically address Bhakti.
Brief Study on vidvat praśaṃsā paddhati in Nīti-śataka
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Maharjan, S.
Sanskrit literature is the full of various literary aspects. Among them didactic method is the attractive way to express one's feelings about the society in which one lives. Actually, the main objective of didactic method is to give instructions to the readers about the society or community in which they live. Likewise, the śatakatrayī of Bhatṛhari is the most invaluable didactic poetry, which is full of similes, metaphors and splendor words. Among the śatakatrayī, Nīti-śataka is the first śataka work of Bhartṛhari, which is praised by the readers and the scholars. Here, the objective of this paper is to discuss a segment of Nīti-śataka i.e. fair concern on the several editions of this book and specific focus on the stanzas of the vidvat praśaṃsā paddhati, which praise the scholars, by Bhartṛhari. The stanzas, which are used to praise the scholars is named as ‘vidvat praśaṃsā paddhati’. As there are different editions, there are some distinctions in verses and the number of verses of the same category in different editions. For instance, the stanza, which we can see in one edition, cannot be seen in the other edition of the same category in ‘vidvat praśaṃsā paddhati’. Here, the edition of Kriṣṇa Śāstrī is used as the archetype and all the other editions as the secondary types. Hence, the comparison is done focusing on the archetype. Therefore, the objective of this paper is to discuss the facts mentioned above. As well as meters & prosodies he had used to compile the stanzas and about how he had praised the scholars, which illuminate the significant role of the erudite people in the society.
A Comparative analysis on Concepts of Sanskrit Grammatical compilations
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Upananda Thero, Ambaliyadde
Comparative Study of Buddhist Hybrid Sanskrit Language.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Batakande Rahula Thero.
By now Buddhist philosophy and teachings are spread all over the world. Buddhist literature has at least four languages. They are Pali Buddhist literature, Classical Sanskrit literature, Buddhist hybrid Sanskrit literature, Prakrit literature. Purpose of the study is to examine the Buddhist hybrid Sanskrit literature; above mentioned Pali, Sanskrit and Prakrit and Buddhist hybrid Sanskrit literature specification are reviewed features and specialties are identified. It is generally accepted that the language is not a spoken language and it is limited religious literature. But Mr: Franklin EdertonZs idea is that Buddhist hybrid Sanskrit language began in medieval Indian language. But it has not determined what language it is. Some other language features in Pali, Ardhamagadhi, Apprabbransa and other Prakrit are included Buddhist hybrid Sanskrit language and also there is a strong impact in that particular Buddhist hybrid Sanskrit language. When looking at the essence of it essay. Mainly written works under there classification can be identified. 1. Literature written in Buddhist hybrid Sanskrit language, 2. Workers only written in Buddhist hybrid Sanskrit language, 3. The fictional poetry of both languages tentative works. Inquires about that language differences can be traced beak to it. And in a comparative study; about Phonology, feature in grammar, Cryptic and meaningful are studied in accordance with academic disciplines.
A Comparative study of Paṭiccasamuppāda and relativism of Hua-Yen Buddhism
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chandaratan, D.
Buddhism emphasizes that all the phenomena in the universe exist according to cause and effect theory. One thing exists depending on another thing. There is no independent nature of anything.. Udāna mentions “whenever this is present, this is also present whenever this is absent, this is also absent and from the arising of this, and this arises”. From the cessation of this, this ceases to be”.. Same time Acēlakassapa sutta Buddha mentioned that thing happens neither by itself nor by another nor by both nor by nor cause. Everything said to be dependably originated. Above statements imply causal relativity of all the physical and psychical spheres. Furthermore, Nalakalapa sutta explains that two sheaves of reeds were to stand leaning against one another. In the same way, name and forms (nāma rūpa) existing depending on each other. Above theory of causal relativity was developed by Hua-Yen Mahayana Buddhist School during the period Tang dynasty of China.It taught the doctrine of the mutual containment and interpenetration of all phenomena. According to their mutual containment or relativism one thing contains all other existing things as well as all existing things contain that one thing. This philosophical doctrine can be understood through their very famous parable known as Indra’s Net. It is thus “there is a wonderful net which stretches out indefinitely in all directions, in heavenly abode of the Great God Indra. At the net’s every node, is hung a single glittering jewel and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, which sparkle in the magnificence of its totality. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that the process of reflection is infinite, as each gem reflects every other one and everything else in the universe”. This theory of relativity in Hua-Yen school directly related with theory of paṭiccasamuppāda in early Buddhism. Therefore Hua-Yen school of philosophy innovated the concept of paṭiccasamuppāda as mutual containment and interpenetration to emphasis the relativity of phenomena of world .The essence of the paṭiccasamuppāda is relativism, the essence of relativism is dispel of all the views. The essence of dispel of all views is middle path. Therefore Hua-Yen theory of relativism was not theory purely established by Hua-Yen school but it germ can be seen in early Buddhism.
A Comparative Study of Samsāra and Nibbāna as Reflected in Early Buddhism and Madhyamaka Philosophy.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Thammennegama Samiddhi
As Early Buddhism notes, the word nibbāna denotes the ultimate reality of the individual. In accordance with early Buddhist explanation, nibbāna explains as the end of samsāra. On that regard, it is explained as two separated aspects. As mentioned in Dhammapada (“dīgobālānaṃsaṃsāro”), it’s explained that damn people are far from nibbāna and their transmigration is lengthened.Ven. Nagarjuna the founder of MadhyamakaTradition explained his opinion on samsāra and nirvāṇa as one aspect. That is mentioned in Mūlamadhayamakakārikā and that is the foundation of MadhayamakaTradition.“nirvāṇasyacayākoti – kotisaṃsataṇasyacanatayorantaramkiñci – susukśmamitividyate”According to the stanza, there is nothing in saṃsārawhich can be distinguished from nirvāna. He further explained that; the end of saṃsāraas the end of nirvāṇa.He tried to explain though his new tradition the central philosophy of Buddhism. Here I am going to discuss facts regarding the above two traditions and the controversial explanations of them on samsāra and nirvāṇa. This study is a library based research and used the primary and secondary sources to complete this writing. Especially facts in Mūlamadhyamakakarika and Theravada Canon are discussed and the similar facts regarding the same two aspects.
A Comparative Study of the Concept of Papañca/ Prapañca between Early Buddhism and Mahayana.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Ven.Hai Hui
The purpose of this study is to investigate into the relevant literature based on the concept of papañca /prapañca in early Buddhism and Mahayana. This concept which is closely related to Nirvana is a significant term in Buddhist doctrine, which reveals the difference between ordinary people and the Buddha. It consists of important philosophical nuances like epistemology, metaphysics, and language philosophy. However, its meaning has been an argumentative topic for years. There are four specific kinds of meanings of prapañca found in Mahayana. They are defilements, the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva), discrimination (vikalpa), and wrong views including misunderstanding Dharma, grasping views, and metaphysical speculation. Although these four kinds of meanings of prapañca can be found in sutras of early Buddhism, they are potential. Regarding the four kinds of meanings of papañca/prapañca, Mahayana and early Buddhism have given different emphasis. Theravada tradition interprets papañca as defilements; Vasubandhu sees the undeclared points as prapañca, which are metaphysical speculations; Mādhyamika and Yogācāra emphasize on the meanings of prapañca as the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva) and discrimination (vikalpa). This difference between early Buddhism and Mahayana exists because the goals of early Buddhism and Mahayana are different. The goal of early Buddhism is eradicating self-attachment (atma-graha), so early Buddhism emphasizes eradicating self-attachment (atma-graha). Likewise Theravadins see defilements as papañca, the radical of which is self-attachment (atma-graha); metaphysical speculations seen as prapañca by Vasubandhu are irrelevant to eradicate self-attachment (atma-graha). The goal of Mahayana is not only to eradicate self-attachment (atma-graha), but also to eradicate dharma-attachment (dharma-graha), so Mahayana emphasizes eradicating dharma-attachment (dharma-graha). Discrimination (vikalpa) seen as prapañca leads to dharma-attachment (dharma-graha). The manifestation of Dharma-attachment (dharma-graha) is the essential nature conceptualized by verbal designation (prajñapti-vāda-svabhāva).
A Comparative Study of the Local Marriage System based on “Mahawanshaya” and “Manusmrutiya”.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Perera, M.A.P.
The success of the secular life depends on marriage is done according to the religion , but this cannot be seen with a local Buddhist view there were several marriage systems in bharath and according to “Manusmruti” it revealed eight marriage systems. Mahawansha is an important source which proves that there were similarities and dissimilarities between Sri Lankan marriage system and Indian marriage system. “Manusmrutiya” is a book that reflects the Indian human society which was written by Manu in 2-3 B.C and Mahawansha which was written by Mahanama thero in contemporary Sri Lanka during the stay of general disksandha in pirivena are two most important sources. the comparative study of the marriage systems that are brought up in those resources can be take n as the studies on Indian and Sri Lankan marriage system. There had been four important marriage systems in Sri Lankan among them love affairs and royal marriage system shares some common features. According to Manusmruti the idealogy of brhmin society is that the marriage life should be an amorous relationship in order to secure the generation of their own caste and to fullfill the aggregates of the father in that particular family. Nevertheless, family plays an important role in the Sri Lankan society. It is considered as the primary unit of the society and Sri Lankan families are consist of many children “Manusmruti” says that Indian weddings happen after a “Gruhya karma yagha” and after living a “Bramachari” life they have to take the approval of the master. Despite the woman is noble enough still there were few facts to be considered but in Sri Lankan society the man should be powerful enough to give protection to the woman and then after they would get married according to the proper rituals in an auspicious time. The Indian social system of passing down of endorsement is also written in “Manusmruti”. That is written in Mahawansha too. Accordingly Manusmrutiya becomes an important source of study related to the Indian marriage system where as Mahawansha becomes a consequential source when exploring the ancient Sri Lankan marriage system.
A Comparative Study of the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅgamārga.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Da Xing
According to IndianYoga and Buddhist traditions, both the foremost practical applications have adopted eight limbs such as the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅga mārga to attain the Mokṣa in their respective fields excellently. The classic Yogic tradition based on the system of theories and practices which are known as the Causality of Caturvyūha aturvyūha and practical Aṣṭāṅgayoga aims to eradicate Duḥkha for end of Saṃsāra and achieve Mokṣa. Specially, the Patañjali’s Aṣṭāṅgayoga is of systemic methods as Yama , NiyamaNiyama Niyama, Āsana , Prā ṇāyāma āyāma , Pratyāhāra Pratyāhāra Pratyāhāra , Dhāra ṇā, Dhyāna Dhyāna Dhyāna and and Samādhi which are known as systematic training arrangements in three aspects – physical body, mind and spirit in oneness to solve yogis’ problems and reach final salvation. In Buddhist traditions, Enlightenment is attained through the comprehension of the Catvāriāryasatya and developed with the practice of Āryāṣṭāṅgamārga to end suffering and liberate from cycle of rebirth. Especially, the Āryāṣṭāṅgamārga is systemic approach as SamyakSamyak Samyak –dṛṣṭ i, Samyak Samyak –sa ṃkalpakalpa , Samyak Samyak –vāc vāc vāc ā, Samyak Samyak – karmānta karmānta , Samyak Samyak –ājīva ājīva ājīva , Samyak Samyak –vyāyāma vyāyāma vyāyāma vyāyāma vyāyāma , Samyak SamyakSamyak –sm ṛti and and Samyak SamyakSamyak –samādhi samādhi which are considered as the Threefold Training – morality, concentration and wisdom as the ancient path to attain final destination, Nirvāna. As mentioned above, there is a matter of considerable common interests that the Buddhist Āryāṣṭāṅgamārga cover by the Threefold Training and the Yogic Aṣṭāṅgayoga absorbed in Three Disciplines Disciplines Disciplines . Herein, Herein, Herein, it should note that these eight training matrixes as a way leading to their own result could also be improved by three three three three model analyses model analysesmodel analyses model analysesmodel analysesmodel analyses model analyses in the both tradition. The objective of this research is to make a comparative study between the Yogic Aṣṭāṅgayoga and the Buddhist Āryāṣṭāṅgamārga in similarities and dissimilarities similarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities similarities and dissimilarities similarities and dissimilarities similarities and dissimilarities similarities and dissimilaritiessimilarities and dissimilarities for the welfare and well-being of the world to guide practitioners to eliminate their suffering in the life of Saṃsāra and attain the freedom of performance and accomplishment respectively.
A Comparative study of universal political structure in Kauṭilya’s Arthasāstra and Buddhism
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Chandaratana Thero, Dapane; Wanarathana Thero, Rideegama; Pagngnarathana Thero, Welipitiye
Kauṭilya’s Arthasāstra (4th century B.C) is considered as one of the foremost and sophisticated volumes that gives a perfect definition on the reign. For him a state is an integration of sevenfold theories(saptāṅga nyāya).They are,1) the King (svāmi),2)the ministers(amātyaya),3) endemic (janapada),4)capital city(durga),5)treasury(kōṣa),6)law(Danḍa) and 7) diplomacy or international relation(Mitra). Kauṭilya’s seven fold theories on reign emphasize that there is no a state where there is no above ingredients. Furthermore, he highlighted four forms of cardinal attributes that must have a king.viz, 1) birthright or purity of birth (abhigāmikaguna), 2) wisdom (praññāguna),3) endeavour (utsāhaguna) 4)personal skills (ātmasampat). It is quite obvious that kauṭilya’s sevenfold theories on reign have parallel with Buddhist concept of universal monarch. According to Cakkavattisīhanāda sutta universal monarch has sevenfold of jewels (saptaratna). they are 1) cakka (wheel of power=kingship), 02) hatti, 03) assa (elephant and horse=diplomacy or authority), 04mani (wealth), 5) itthi (wife),6) gahapati(steward=treasurer) and 7) parināyaka (ministers). Prima facie, above two categories of a reign appeared as two different types of classifications on a reign, but when it is comparatively studied, it is possible to realize that the above two categories are analogical. Accordingly, kauṭilya’s svāmi janapada and mitra is similar with cakkaratna in Buddhism, and kōṣa and amātya respectively parallel with gahapati ratna and parināya ratna. Furthermore, hatti and assa represent diplomacy or authority of a reign. Therefore, these two components are comparable with the category of mitra in Arthasāstra. Thus, it is an understandable fact that the above two categories which were put forwarded by the Buddha and Kauṭilya on a reign are considerably parallel to each other. In addition to above similarities, Kauṭilya’s explanation of fourfold cardinal attributes of a king is similar to Buddha’s explanation about the king. Buddha has mentioned that the king should be a member of a virtuous family. ( ubatō sujatō).This statement similar to the attribute of abhigāmikaguna of Arthasāstra. Moreover, praññaguna utsāhaguan and ātmasampat are similar to Buddha’s statements such as; “king should be skilled and cleaver in her duties” (rañña khattiyanaṅ sippatthānāni tattha sikkhitō hōti anavayō) and the king should be intelligent too. ( panḍitō hōti vyatte mēdavi…). Considering all the above facts it can be mentioned that the Buddha, who was a great philosopher in 6th century B.C. presented a universally applicable hierarchy for the state, and that view has been innovated by Kauṭilya in 4th century B.C.
A comparative study on Ayurvedic terminology used in explanations of Pañcamahābhūta and Saptadhātusiddhānta.
(International Conference on Sanskrit Studies, 2017 Department of Sanskrit, University of Kelaniya, Sri Lanka., 2017) Kaldera, H.P.I.J.; Samaratunga, U.; Jayawardene, K.B.
Terminology used in Ayurveda medical science has its own peculiar interpretations. These terms cannot be sufficiently comprehended through general dictionary meanings. Påthivi, ap, teja, vāyu, ākāśa are commonly used terminology of Pañcamahābhūtasiddhāntawhile rasa, rakta, māṁsa, medha, asthi, majjāand śukra are those of Saptadhātusiddhānta. The objective of this study is to comparatively review this terminology on the basis of their Ayurvedic interpretations and the usage in current research papers. Twenty research papers containg these terms were downloaded from the Google scholar for this study while Carakasaṁhitā, Susrutasaṁhitā, Aṣṭāṅgahṛdayasaṁhitā and their commentaries (tīkās) were used as reference texts. The results revealed that terminology related to Pañcamahābhūtaprinciple such as Påthivi, ap, teja, vāyu, ākāśahave been substituted with common English equivalents: Påthivi as earth, earth principle, etc; ap as water, water principles, etc; teja as fire, heat, energy, etc; vāyu as air, air principle, ākāśa as space, ether, etc. Similarly, terminology relating to Saptadhātu principle has been replaced with a considerable range of English translation: rasa as skin, chyle, lymph, etc; rakta as blood, māṁsa as muscles, protein, meda as fat, adipose tissues, etc; asthi as bone, bone tissues, etc; majjā as marrow, nervous system, etc;śukra as semen, reproductive fluid, etc. Some researchers had used the English equivalent within brackets in its first occurrence in the research paper while some others had used the English word in the body of the research paper while the terminology was used within brackets. There were also some research papers where only terminology had been used. The research further revealed that the common equivalents used as substitutes to terminology do not accurately convey the intended Ayurvedic concepts.
A Comparative Study on concept of Mahayanic Consciousness and Theravadin Nature of viññāṇavāda
(Department of Sanskrit, University of Kelaniya, Kelaniya, 2016) Samitaratana Thero, Wadigala